יהוה said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you.
The days of Terah came to 205 years; and Terah died in Haran.
וימת תרח בחרן AND TERAH DIED IN HARAN after Abram had left Haran (as related in the next chapter) and had come to the land of Canaan and had been there more than sixty years. For it is written, (Genesis 12:4) “And Abram was seventy five years old when he left Haran”, and Terah was seventy years old when Abram was born (Genesis 11:26), making Terah 145 years old when Abram left Haran, so that there were then many years of his life left (i. e. he lived many years after that — as a matter of fact, 60 years, as he was 205 years old when he died). Why, then, does Scripture mention the death of Terah before the departure of Abram? In order that this matter (his leaving home during his father’s lifetime) might not become known to all, lest people should say that Abram did not show a son’s respect to his father, for he left him in his old age and went his way. That is why Scripture speaks of him as dead (Genesis Rabbah 39:7). For indeed the wicked even while alive are called dead and the righteous even when dead are called living, as it is said, (2 Samuel 23:20) “And Benaiah the son of Jehoiada the son of a living man”.
A mamzer (someone born of a forbidden union) is obligated in honoring his father and in his fear. Even if his father is wicked and sinful, he must honor him and fear him. Gloss: And some say he is not obligated to honor his evil father unless he repented (Tur; Mordechai, Chapter Keitzad; and Hagahot Maimoni, Laws of Rebels, Chapter 6).
“Terah died in Haran” [11:32]. Terah died in Haran. One asks: why did the Torah not write until about the children of Shem that they died, but with Terah it did write that he died? The sages give an explanation: He had to write that he died so that people should not say, Abraham left his land, his father and mother, left everything, as the Torah portion later says, “go forth from your native land” [12:1]. Go from your land and from your family. How is it appropriate that he should not honor his father and throw him away? Therefore, the verse first writes, “Terah died.” That is to say, he died. Therefore it is written, “go forth from your native land” [12:1] immediately afterwards. That is why he is called “dead” in the verse. “The evildoer is called dead even in his lifetime.” The verse later says, “you shall go to your fathers in peace” [Genesis, 15:15]. Our sages say that he had a share in the world to come. The explanation is that Terah benefited from the merit of his son Abraham in that he came into the Garden of Eden. The fruit had protected the tree. That is to say, Abraham was the fruit and Terah was the tree. The Midrash learns from here that all woods are acceptable for the altar to burn the sacrifices, except for the olive tree and grapevines. One should not take them for the fire on the altar, because they had oil in the Temple and wine for the altar. Therefore, the fruits protected their trees from the fire, like Abraham was the fruit of Terah and protected Terah from the fire of Gehenna. The sages explicitly said: “the son protects the father, but the father does not protect the son.” This means, the son protects his father from Gehenna, but the father does not protect the son from Gehenna, as the verse says, “none can deliver from My hand” [Deuteronomy, 32:39]. That is to say, Abraham did not protect his evil son Ishmael.
אל אבותיך UNTO THY FATHERS — His father was an idolator and yet it (the text) announced to him that he (Abraham) would go to him! But this teaches you that Terah repented of his evil ways (Genesis Rabbah 30:4).
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R Lebowitz tesuvá: a szomszéd örökli az idős apa ingatlanjának felét?
Szülői tisztelet kötelezettsége, ha a szülő nem vallásos: Jábiá Omer 8 JD 21:9
When a person's father or mother lose control of their mental faculties, their son should try to conduct his relationship with them according to their mental condition until God has mercy upon them. If it is impossible for him to remain with them because they have become very deranged, he should leave them, depart, and charge others with caring for them in an appropriate manner.
Rav Asi had an elderly mother. She said to him: I want jewelry, and he made jewelry for her. She said to him: I want a man whom I can marry, and he said to her: I will seek one for you. She said to him: I want a husband who is as handsome as you. At this point, he realized that she was senile, and that he would be unable to fulfill all her requests. Therefore, he left her and went to Eretz Yisrael.
When Rav Dimi came from Eretz Yisrael to Babylonia, he said: Once Dama ben Netina was wearing a fine cloak [sirkon] of gold, and was sitting among the nobles of Rome. And his mother came to him and tore his garment from him and smacked him on the head and spat in his face, and yet he did not embarrass her.
This is not a correct ruling! If he goes and leaves him, who shall he command to watch him?!
If one's father or mother has become mentally insane, he should make an effort to behave toward them according to their state of mind, until they will be shown mercy. But if it is impossible for him to stand [it] because they have become utterly insane, he may leave them and go away, charging others to take proper care of them.